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The mishneh in Pesachim (116b) and the haggadah text record R. Gamliel's ruling that one is obligated to articulate and explicate the role of Pesach, matzah and marror as a prerequisite to discharging one's obligations during the seder. The fact that Pesach and matzah occupy such a preeminent role on this night is self-evident. Each accentuates a pivotal theme in the history of the redemption and encapsulates the values, respectively of faith and of focused liberation, that characterize the singular quality of the exodus and that establish its critical significance in Jewish thought and life. However, the inclusion of marror, corresponding to the bitter experience of the unpleasant servitude of Egypt, is somewhat puzzling. While the mishneh and haggadah convey the order of pesach, matzah, marror, it is noteworthy that the Rambam (Chametz 7:5;8:4) reordered the triad: pesach, marror, matzah. The placement of marror between the two positive motifs of Pesach and matzah also demands attention. Certainly, this bridging location excludes the idea that marror simply represents the historical background from which the faith and freedom of the exodus issued. By briefly examining some aspects of the halachic status of marror, we may glean some insight into the contribution of marror to this triad, and, generally, to the celebration of yetziat Mizrayim.
The gemara (Pesachim 120a) concludes that while matzah remains an independent biblical obligation even when there is no korban Pesach, marror's status as a Torah commandment is dependent upon the sacrifice of the Pesach. Rambam (chametz 7:12: korban Pesach 8:2) perceives this linkage to Pesach as an indication that marror is merely an adjunct to Pesach, never an independent obligation. Consequently, he does not count marror in the count of 613 mitzvot (for a discussion of the dissenting positions of the Yereim and R. Daniel ha-Bavli, see Sefer ha-Mitzvot R. Saadia Gaon, no. 47), a decision that he defends at great length (Sefer ha-Mitzvot, Aseh 56). On this surface, the dependence of marror on Pesach deepens the mystery of its prominence in R. Gamliel's formulation of the essential focus of the evening.
Upon further reflection, marror's adjunct status may illuminate its special role. Marror as an independent theme contravenes the joyous spirit of the seder night. At best, it might serve as historical background and as a striking contrast to the redemption that ensued. This role should hardly qualify marror as a primary theme of sippur yetziat Mizrayim, and certainly not as an equal to Pesach and matzah. Moreover, R. Gamliel's order precludes against this limited, comparative perspective, as previously noted. However, marror in the context of and as an enhancement to the korban Pesach proves to be a profound and, indeed, a pivotal perspective on yetziat Mitzrayim. Elsewhere (Korban Pesach: A Symbol of Faith and Commitment), we have suggested that the korban Pesach, consisting of a public sacrifice of the Egyptian deity, exemplifies the concept of faith and commitment. The capacity to attain this level is infinitely more impressive in light of the harsh physical and especially psychological conditions symbolized by the marror. Ibn Ezra, in particular, documents the enduring impact of the slave mentality on the Jewish people. He attributes the nation's panic prior to keriat Yam Suf, and ultimately the need for the generation of the exodus to die in the desert to this condition. The fact that an afflicted, embittered nation could, even momentarily, set aside the trauma of suffering to embrace a leap of faith and idealism entailed by the korban Pesach dramatically redefines the profundity of that faith gesture. Moreover, the capacity to overcome the marror experience demonstrates Klal Yisrael's organic connection to Hashem and their innate thirst for avodat Hashem.
On another plane, it is conceivable that the marror experience of slavery and suffering was actually a catalyst for faith, as it served accentuate quality of life issues, underscoring the futility of servitude to finite beings (avadim le-avadim), thereby facilitating the refocusing of Klal Yisrael's priorities. In this sense, the Egyptian marror experience was truly a "kur ha-barzel" which refined the Jewish taste for an authentic spiritual life and true, purposive liberty. Chazal emphasize this transition when they emphasize that the opening words of the hallel that is so prominent on the seder night- "haleluka halelu avdei Hashem" is intended to contrast to their previous status as "avdei Pharoh".
There is equally persuasive evidence that marror, juxtaposed in R. Gamliel's declaration between Pesach and matzah, constitutes an important enhancement of matzah and its theme of redemption and thanksgiving, as well. The pasuk that establishes marror's role specifically ties it to matzah: "al matzot u-merorim yochluhu". According to Hillel (Pesachim 116a) the matzah and marror are to be consumed in an integrated fashion. Rambam (chametz 8:6,8- see Lechem Mishneh) apparently rules that even the Rabbi's ideally preferred this integrated approach which focused (in the Rambam's view) specifically on matzah and marror. (See, also, Rambam, chametz 6:2 where the Rambam indicates the marror is an adjunct to the matzah!) Rashi (Pesachim 91b) explains that women were mandated to eat marror because of their obligation to eat matzoh, even according to those authorities that ruled that they were exempt for the korban Pesach! Items disqualified for matzah use, such as tevel, were evidently generally also excluded for marror simply by virtue of this link between matzoh and marror (see mishneh Pesachim 39a, and Rashi, and see the gemara 39b re. ma'aser sheini)! Furthermore, there are strong indications that the halachah intended that the marror be consumed only in the context of the eating of the matzah (see the discussions regarding a situation where the marror is the lone vegetable and has to be eaten as karpas: Pesachim 114b-115a, Tosafot, Ramban, etc.)
This connection, too, requires some clarification. Matzah and marror constitute antithetical motifs. Matzah, signifies redemption (Pesachim 116b - al sheim she-nigalu), inspires the recitaiton of hallel (Pesachim 36a - onin alav devarim harbeh - see Rashi), requires hesebah (leaning) as an expression of liberty, and symbolizes the theme of thanksgiving (see Matzah as an Expression of Hodaah). Marror, which symbolizes oppression and suffering, is not consumed in a reclining position, but is dipped in charoset.
Yet, the link between matzah and marror, as documented, is undeniable. The connection between marror and matzah reflects the halachah's ambitious, if complex, perspective on freedom and suffering. The themes of "kur ha-barzel" and "avdei Hashem velo avdei Pharoh" apply to the motif of freedom, as well as to the principle of faith. The halachah advocates a liberty which is spiritually constructive and in which self-imposed limits direct man to submit to Hashem's will, as the ultimate expression of true freedom. The marror epic in Egypt sensitized the nation to the cruelty and moral bankruptcy of the unbridled and undirected freedom exercised by Pharoh. Moreover, the Chatam Sofer (peirush on the haggadah) shares an important insight. He notes that the marror follows the matzah because only one who is truly liberated can fully appreciate the bitterness of oppression and servitude. In this respect, the retrospective marror experience highlights the genuine achievements of the exodus. The Aruch haShulchan (in his peirsuh on the haggadah entitled "Leil Shimurim") emphasizes another contribution of the marror. He posits that it was necessary for Klal Yisrael to undergo a measure of servitude and self-restraint so that the experience could then be channeled constructively into an ambitious, idealistic avodat Hashem. The matzah motif of geualah then redeems the marror motif, even as it is transformed by it. [The Rambam rules (Chametz 8:8) that matzah, like marror requires charoset. R. Manoach queries how matzah and charoset, a symbol of slavery, may integrate. However, in light of our analysis generally, and our survey of the Rambam's perspective, in particular, this poses no difficulty.]
Marror's capacity to redefine and refine both major themes of the exodus qualifies it with equal status in the triad and justifies its position as the bridge between both themes.